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Cap. 1. Rnarratio 53. capitis Esaiae. [1544.] 1550. (V. 1) 707 Esaias optime intellexit: 'Quo mihi miiltitiido victimarum ?' etc.,3e|.i,ii Sed tarnen praecepisti ea per Mosen! inspice finalem causam: non lata lex est, ut per eam iiistificaremini, Sed ut manerent promissiones i in populo certo, qui expectaret Messiam et maneret in officio et disci- plina, non dispersus, sed in una fide et expectatione adventus Christi. 'Cum peccatis tuis praebuisti mihi laborem', ideo non disputes, quomodo 3ef. 4s, ai possit esse Servus is, qui eut filius Dei. Tuum peccatum causa est. Non enim tu ipsi, sed ipse tibi et propter te servit. Non tu eum placare po- 10 tuisti lege aut tuis operibus. Ideo sis gratus et nunc redemptus servias ei. Sic igitur Christus verus est Deus et se'rrus, atque equidem vilissi- mtis omninm peccatorum. Quomodo autem servus ? secundum humani- tatem. Nunc autem, quia divina et humana Natura copulatae sunt in unam personam et Christus revera est Deus et homo, ideo dicitur eciam i^ 'filius Dei' servus noster. Ergo recte et divinitus opinor factum in Gram- matica, ut quaedam vocabula dicantur concreta, quaedam abstracta, ubi infinita sunt involucra disputationum de concretis et abstractis, et credo ea nunquam terminari posse, etiam in philosophia et creatis, an sit aliquid abstractum, ut: cum albedinem dico, revera nullum album 20 vel subiectum dico. Sed albedo separat subiectum, quod i)ostea coniungit et connectit album ex subiecto et separate vel abstracto. Sic recte dico: divinitas non patitur, Humanitas non creat. Hie loquor de abstracto et de separata divinitate. Sed non hoc faciendum est, non geparanda abstracta sunt, alioqui fides nogtra falsa est. Sed 25 credendum est in concreto: ille Homo est Deus etc. Hie propria et attri- buta recte manent. Humanitas non creat, scilicet in humanitate separata vel seorsim posita, si de ea sola loquimur. Sic econtra: divininitas non moritur. Ideo hoc loco de abstracto tacendum est prorsus, quia fideg docet hie 30 nuUam esse abstractionem, sed concretionem, coniunctionem et co- pulationem iitriusque Naturae. Quapropter de hac re loquendum est ut de concreto: Filius Dei conservat omnia, Filius Virginis conservat coelum et terram. Filius Dei moritur, patitur, Filius virginis moritur, patitur. Sic loquitur scriptura, 35 quod diligenter observemus, ut hoc loco servus dicitur exaltari etc. Nam Natura seorsim sumpta est serva. Sed eadem est coniuncta cum divina, ergo eadem persona vocatur filius et aequalis Deo in humana Natura, non per se vel seorsim, sed in illa concretione, de qua dicuntur omnia. Quae possunt dici de divina Natura, dicuntur in concreto et 40 de altera, scilicet unita in eandem personam. Haec sunt ipsius scripturae, non nostra, quia vocatur 'Brachium Domini' filius Dei; sed quia est unitus cum Natura humana, recte dicitur 45*
708 Enarratio 53. capitis Esaiae. [1544.] 1550. (V. 1) ascendere, mori, pati etc. propter illam unionem. Haec ubique diligenter considerentur in Prophetis, ubi simpliciter de Christo loquitur scriptura ut de homine, tribuens ei omnia humana, humanas passiones et quaecunque possunt de ea Natura dici, etiam de peccato (Sed non personaliter, quia in hanc non cadit peccatum), non secundum abstrac- i tionem, Sed concretionem. Stulte igitur et ridicule Nestorius quaerit: Quomodo Deus potest nasci? concedit sane Christum esse filium DEI, claris verbis dicens: Deus non est Bitris^, id est, bis natus, non habet duas Maiestates, sed semel natus. Nos vero dicimus Christum natum de virgine; sed: DEVS lo non potest nasci? Sic Diaconus eius ohimabat coram populo: Non tu, iudex, crucifixisti Filium DEI, quia non potuit crucifigi!^ Populus novo Sermone est attonitus, cum hactenus audi^^sset suos I. «or. 2, 8 Episcopos ex scriptura docentes 1. Corinth. 2. : 'Nunquam Dominum gloriae cruciflxissent'. Hunc Diaconum sequitur Nestoriuß. Sed contra n hunc Synodus Chalcedoncnsis pie, ut supra dixi, decrevit vere dici virginem 0eoz6xov, ut etiam in superioribus scriptoribus^ legebatur, quia peperit non separatum hominem, quasi seorsim ipsa haberet filium et seorsim Deus suum filium. Sed eundera, quem ab aeterno Dens genuit, peperit ipsa in tempore. Habet ergo duas nativitates et est Bitris, seorsim so habens suam ex patre et suam ex matre, et tarnen est idem filius. Ergo virgo non tantum est mater Christi, ut concedit Nestorius, hoc verbo ornans suum venenum, Sed filii Dei; quidem passu», cruci- suM, sjflxus, mortuus est. Sicut dicit angelus: 'quod ex te nascetur, vocabitur filius Dei'. as Haec dico ad confirmandam fidem nostram contra Sathanae praesti- gias. Nestorius facit duas personas, duos filios, alterum natum ex virgine, alterum natum ex Deo, cum dicit: non crucifixisti filium Dei, sed filium virginis.^ Haec non possumus pati, sed doccmus concretionem et unionem in eandem personam et filiationcm, quod idem Sit virginis et patris filius. so Quid quid ergo de filio dicitur, idem dicitur de homine vel humana natura in concreto. Ita hie proplieta coniungit utrunque: e.«st Brachiuni Dei et filius Dei, et tamen ait: 'ascendit', quod est proprium uaturae humanae; et nihilominus idem etiam divinae tribuitur propter concretionem, quia est unum Brachium, non duo, et eadem persona. u ') Caisiodor, Hifit. trip., lib. XII., cap.V.: Ego, inquit Nestorius, bimestrom et tri- niCKtrem (alii Codices: bitrem et trinitrem^ nequaquam couGteor Deuui. Mignt GH, V207. ») Vyl. oben ,S. 703 Anm. 1. ') Casniodor, Ilist. trip., lib. XII., cap. I V. : vetere» interpretca . . dedignuti sunt . . solvere bominem a Deo. Miyne 69, IJOti.
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